It feels like a blur.Didn't my family just arrive in the desert yesterday? Didn't we just experience the St. Brigid Thursday night community for the first time? Didn't each of my tiny daughters receive their first communion a moment ago from the hands of those gathered in Heidi Chapel?St. Brigid, the small gathering of young adults and families from ASU Episcopal Campus Ministry and St. Augustine's Church, passed away last night. We built an altar of stones as a sacred tribute, and my not-quite-one-year-old splashed the bowl of water that bore the stones with which we built it.I have watched my daughters engage the sacramental life in this community. My baby, who was barely four months old when we first visited, took her first steps in front of the St. Brigid community last night, blazing a sacred trail around the room and climbing into the lap of our priest during the eucharistic prayer as unabashed concelebrant. Both of my daughters have inspired the breaking open of the word. Both of my daughters have broken the bread. Both of my daughters have shared gestures, looks, and wise words to give a roomful of adults pause. Both of my daughters have done what the older children did before them.Her precise words escape me, but my toddler said last night, during the breaking of bread, "Ooh, bread! It's so good!" And later, as she ate, she said, "Oh, my God!" And I said, "Oh, your God." I don't know what their liturgical formation will look like anymore beyond Sunday Mass, but I know that my daughters have walked and danced with the wild Spirit over these last eight months, and they have been met with wings of welcome and delight. Their lives will never be the same.And neither will mine.But the past isn't the end of the story--it marks the beginning of a new story. What will come next? How will I, their mother and on-hand liturgist, continue what the Spirit has inspired?Where does the story turn next?

Many weeks ago I was invited by the vicar of St. Augustine's Church to give a homily at both Sunday liturgies for the third Sunday of Lent. Yesterday was the third Sunday of Lent, and these are the words that I shared with my fellow parishioners.Lent III Lessons: Genesis 44:1-17, Psalm 95, Romans 8:1-10, John 5:25-29 "From the wilderness the whole congregation of the Israelites journeyed by stages, as God commanded. And they camped, but there was no water for the people to drink." This is what we hear from the book of Exodus. God's people had been journeying for a long time. They were hopeful and excited about their newfound freedom from slavery in Egypt. But in the midst of their journey, tired and weary from walking, they found themselves in a place that had no water to quench their thirst. When they got upset about it, Moses got upset at them for being upset. And then God finally relented and gave the people a spring of water. The scripture writer notes throughout the story that God's people persisted in doubt.

There's something strange about this. Why would God bring God's beloved people out of slavery and then leave them out to dry, literally? They're in the wilderness, a place unknown to them, and they're thirsting. Thirst is no insignificant thing. Thirst, if left unquenched long enough, could lead to death. Thirst is such a fearful experience that there are psalms dedicated to it: in Psalm 42 we pray, "As the deer that pants for streams of water, so my soul pants for God," and in Psalm 63 we pray "My soul is thirsting for you, O God, like a dry, weary land without water."

For the people of Israel, a dry land was an unfruitful land. A dry people was a dying people.

And here we are, on the third Sunday of Lent, not quite halfway through our journey in the Lenten wilderness, and we find ourselves parched. My guess is that you, like I, have given up something for Lent (in my case, being the overachiever that I am, I gave up four things). If you're like me, your Lenten fasting leaves you yearning, sometimes bitterly, sometimes desperately, for the familiar comforts you gave up on Ash Wednesday.

This Sunday's lessons are all about water and thirst, and they may be the most important ones we hear during Lent. We think of Lent as a time to honor Jesus' ultimate sacrifice on the cross by making sacrifices of our own, and Lent is that, but Lent also has something far more difficult to teach us.

The harder lesson of Lent is difficult to perceive when our fasting is overshadowed by our certainty that relief is coming. Unlike our voluntary Lenten fasting, for the Israelites wandering in the wilderness, there was no timeline or guarantee of reaching an oasis. Their journey out of slavery in Egypt meant leaving behind all their known sources of refreshment, period. It meant taking the extraordinary risk that they might involuntarily and without warning have to abstain from water--an abstinence that, if prolonged, even for a few days, would have the power to claim their lives.

By leaving Egypt, they weren't just taking their lives out of the hands of Pharaoh; by seeking freedom, they were submitting their lives to the mercy of their God, their sole protector from the dangers of the wilderness. As they found themselves stopping to camp in a place with no water, they were terrified. They were so sick with parched mouths and deep thirst that they were no longer sure that the God in whom they had put all their trust would be willing or able to save them from death. They had already journeyed too far from Egypt to go back. Their lives hung by a thread, and they could no longer save themselves. Only God could. And that scared them.

Centuries later, when Jesus offered living water to the Samaritan woman, he was offering her God's new covenant: the promise that as long as she sought this new living water, rather than seeking water from the source she had always turned to, she would never have to fear dying from thirst the way the Israelites had feared dying from thirst in the wilderness.

The lesson from John's gospel isn't merely a story about the Samaritan woman. It's a story about us. We have been offered this same living water by God in our baptism, and yet what do we do? We build up storehouses of comfort around ourselves in order to make sure that we never have to rely on anyone but ourselves. Our lives get so cluttered by the comforts we take for granted that when we tear away some of those comforts during Lent, we feel a deep, uncomfortable emptiness. We taste a morsel of the same bitter fear that haunted God's people in the wilderness, and we can't wait to get back to the way things were. In the end, we would rather drink from the well that we've always known than trust in some guy who doesn't even know to bring his own bucket. We might give up what we cling to for a few weeks, but who among us is willing to let our comforts go indefinitely? If I let my sources of comfort die, I risk dying, too.

I'd like to suggest that we ask ourselves what we left behind in order to enter this Lenten wilderness, and whether we're willing to leave behind all the rest. Do we dare to empty ourselves of everything we cling to until all we have left is our aching thirst for God and the trust that God won't let us die? Perhaps, as we enter the second half of Lent, we can risk losing it all--every thing we think we need to be happy, all our enslaving attachments, every shackle of our obsessions--and move forward to the unknown, unguaranteed future. And maybe then, as we go forward bearing nothing but our thirst and radical trust in the face of terrifying dryness, God will lift up for us a spring of living water, and we'll be able to rise from our knees to unfettered, quenching, resurrected freedom.

For weeks, I've let it get under my skin.Several weeks ago I was invited to give a homily (i.e. a sermon/reflection) for Lent III, which is next Sunday. As of yesterday I hadn't yet been able to write one word of it. Think of it as a bad case of writer's block, except it only applied in this one case. I've written a dozen blog posts since Ash Wednesday alone, so it's not as though I didn't have a command of words elsewhere. The lessons for Lent III are richly evocative, so that wasn't it, either.When I'm about to do a new thing, especially a thing that's bound to make a tremendous impression on people, anything short of excellence and complete satisfaction on my part will send me fleeing in the other direction. And even though I've written and given a number of homilies in the past, I've never stood up as "The Preacher" for Sunday liturgy. It's a new thing, and it scares me.The other day I talked about how I spend one or two hours writing per day--and that's on the ample side. Yesterday I gave this homily no fewer than five hours of feverish attention. Why?A lot hangs on this, in my mind. It's a classic case of first-impression-making. If I do well, the parish as a whole gains not only a thoughtful homily, but a set of implicit expectations about who I might be and what I might do at the service of the parish in the future. If I don't do well, the parish will wish they had heard the vicar instead, and--more importantly--the leadership might see my future and vocational path in a different light.Giving this homily is about so much more than giving a homily. It's a moment in which I'll have an opportunity to prove wrong every single person who ever told/taught me that women in general--and I in particular--weren't meant (or designed!) to be pastoral leaders (and Jesus said so, forever and ever, and let the church say "Amen"). That's a lot of disvaluing to overcome in ten minutes. For the record, neither the vicar nor anyone else has said to me that my vocation is at stake in this homily--they have been generous in trusting that I will do well (I wouldn't have been asked otherwise). I trust that they trust me. Nevertheless, I can't help feeling that my vocation and the integrity and valuing of women on the whole are wrapped up in this small opportunity I have to stand up before a hundred people and speak with authority.Patriarchy and Hegemony are powerful demons in the Christian tradition, and every battle waged against them matters. My homily is ready. May I speak this Sunday with the authority of the one I call Lord, that they may be powerfully silenced in my presence.

A dozen or more holy bodies gather in an oval, looking at and past the sacred, central flame to behold the divine spark in one another.Thursday night invites something a little different at St. Augustine's Episcopal Church. The community that gathers then has many names. St. Brigid's. ECMASU. Young People and Families. The Thursday Night Community.There are nearly as many children as adults in the community. The adults are powerful, each in their own way: well-educated, thoughtful, driven, accomplished. They are students, parents, doctors, teachers, professors, and even brain guys. For countless reasons, these people come together to share words, silence, and nourishment with one another. It may be those three things--words, silence, and nourishment--that best characterize this community's fellowship. ~~~I was asked by the pastor--without advance warning--to be a minister of the holy bread during the eucharist last Thursday.Surprising things like that happen. A moment of need arrives, and suddenly someone finds herself being called on to serve. Not because she's uniquely qualified to do so, but because she has offered her presence in that community, and her presence is enough. Anyone who shows up can serve, if they are willing.Anyone who shows up can serve, if they are willing.Anyone who shows up can serve, if they are willing.The Thursday Night Community is a gathering of folks who, more importantly than anything else, choose to show up. If they're called, and if they're willing, they serve. Their presence is Christ's presence. Their willingness is Christ's willingness. Their service is Christ's service. The Thursday night gathering is a rehearsal of the reign of God. ~~~Time slowed when I stood up to serve the community last Thursday. I strained my ears to hear the words that I would speak to the others: Body of Christ, Bread of Heaven. As I moved around the oval, I looked at each person's face, and a few raised their eyes to meet mine. What a shock of communion it is to meet eyes and hold another's gaze from mere inches away, while offering a precious morsel of food! It is as intimate as dancing. (My best friend, Betsy, would get that.)I don't know what it all meant to me, or what it may have meant to the others there, but I can say confidently that last Thursday was game-changing. Perhaps it was initiation--a sort of baptism by fire.I just know I won't ever be the same.